Embodying Nationhood? Conceptions of British National Identity, Citizenship, and Gender in the ‘Veil Affair’

Meer, Nasar; Dwyer, Claire; Modood, Tariq

doi:10.1111/j.1467-954x.2009.01877.x

Cited by 120 publications

(59 citation statements)

References 51 publications

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“…In the British (Khiabany and Williamson 2008;Meer, Dwyer, and Modood 2010) and German media (Ehrkamp 2010), the veil is commonly represented as irreconcilable with gender equality, notwithstanding the fact that, as has been well documented in Gender, Place and Culture and elsewhere, the reasons women in Europe chose to wear the veil are complex (including as a way of dealing with Islamophobia) and differ from those living in countries which insist on it (e.g. Dwyer 1999;Siraj 2011;McGinty 2013).…”

Section: Intersecting Prejudices: Sexism Islamophobia and Classismmentioning

confidence: 99%

“…In a study of a range of British newspapers, including tabloids, 'middle of the road' papers and broadsheets from across the political spectrum, Meer, Dwyer, and Modood (2010) observed that journalists and commentators frequently depict Islam as a form of cultural coercion which restricts Muslim women's autonomy and means they are unable to assert equal rights claims. In other words, cultural diversity is regarded as the cause of gender and sexual inequalities.…”

Section: Intersecting Prejudices: Sexism Islamophobia and Classismmentioning

confidence: 99%

“…Dwyer 1999;Siraj 2011;McGinty 2013). Muslim women are usually portrayed as undifferentiated lacking agency and as victims of what is perceived as a patriarchal and culturally backward Islam -unable to think or act for themselves (Khiabany and Williamson 2008;Meer, Dwyer, and Modood 2010;Ehrkamp 2010).…”

Section: Intersecting Prejudices: Sexism Islamophobia and Classismmentioning

confidence: 99%

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Ways of Seeing: Sexism the Forgotten Prejudice?

Valentine

Jackson

Mayblin

2014

Gender, Place & Culture

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Recent developments in feminism, charted in Gender, Place and Culture over the past 21 years, have stressed the relational, differentiated and contested nature of gender. This has led to the rejection of the unified category women, and with this the right for feminism to make claims on behalf of all women. This paper argues that an unintended consequence of this development in ways of thinking about gender is that patriarchy as a form of power relations has become relatively neglected. It draws on research from a European Research Council project (including biographical interviews and case studies of a gym and workplace) to demonstrate that while the development of equality legislation has contained the public expression of the most blatant forms of gender prejudice, sexism persists and is manifest in subtle ways. As a consequence, it can be difficult to name and challenge with the effect that patriarchy as a power structure which systematically (re)produces gender inequalities,is obscured by its ordinariness. Rather, sexism appears only to be 'seen' when it affords the instantiation of other forms of prejudice, such as Islamophobia. As such, we argue that Gender, Place and Culture has a responsibility going forward to make sexism as a particular form of prejudice more visible, while also exposing the complexity and fluidity of its intersectional relationship to other forms of oppression and social categories.

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Section: Intersecting Prejudices: Sexism Islamophobia and Classismmentioning

confidence: 99%

Section: Intersecting Prejudices: Sexism Islamophobia and Classismmentioning

confidence: 99%

Section: Intersecting Prejudices: Sexism Islamophobia and Classismmentioning

confidence: 99%

See 1 more Smart Citation

Ways of Seeing: Sexism the Forgotten Prejudice?

Valentine

Jackson

Mayblin

2014

Gender, Place & Culture

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“…Western media tend to interpret the abaya as symbolising subjugation (Ajrouch, 2007), exclusion from society (Meer, Dwyer, & Modood, 2010) religious oppression (Maira, 2009) and failure to assimilate culturally (Williamson, 2014). Within Islamic discourse, discussion of women's dress often focuses on the issue of modesty (El-Guindi, 1999).…”

Section: Literature Reviewmentioning

confidence: 99%

Attitudes of Professional Muslim Women in Saudi Arabia regarding Wearing the Abaya

DeCoursey¹

2017

ACH

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Clothing choices create a "semiotic sparkle" for the individual, and convey meaning to viewers. In a global world, interpretations may differ, if wearer and viewer are from different cultures. This is the case for the hijab, or required Muslim dress for women, which has been profoundly ideologised. This study explores how young professional Saudi women understand the abaya, the long outer robe, as a fashionable article of clothing. Corpus data was analysed using Appraisal techniques. Positive results indicate they focus on visual details, appreciate its enabling both comfort and elegance, and perceive design-diversification according to social identities, activities, contexts and roles. They view wearing the abaya as culturally authentic, more than a religious duty. Negative results focused on hot textiles in summer, movement hindrance, and cleanliness.

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“…As elsewhere in Europe, an anti-Muslim sentiment has meant that multiculturalism has become inseparable from the supposed "problem" of Islam. In the post 9/11 climate, and increasingly following the July 2005 bombings in London, the Muslim problem in the UK has been debated through the lens of security, as Muslims have been associated with a global discourse of cultural dysfunctionality, separatism, violence, and terrorism (Meer, Dwyer, andModood 2010, Werbner 2009). …”

Section: Imagining a Professional Practising Somali Manmentioning

confidence: 99%

Imagining an Ideal Husband: Marriage as a Site of Aspiration among Pious Somali Women in London

Liberatore¹

2016

Anthropological Quarterly

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Imagining an ideal husband: Marriage as a site of aspiration among pious Somali women in London. AbstractThis article is about "marriage talk" and the forms of imagination and aspiration that it entails. It draws on discussions and debates about ideal husbands among young Somali Muslim women in Britain who, in recent years, have begun practising Islam. Through these debates, these women draw on various different discourses, values, norms and ideals to re-think and re-imagine themselves in relation to multiple others, including kin, friends and God. Marriage, I argue, is a site of aspiration (Khan 2012), as it engages the ethical imagination-the means and modes by which individuals re-imagine relations to self and others (Moore 2011). By reflecting on, discussing and imagining a future spouse, these young women draw on different forms of knowledge in relation to enlarged visions of self and other. I demonstrate that analyses of the complexly constituted Muslim subject (Schielke 2010a, Deeb and Harb 2013) need to pay attention not only to the coexistence of multiple moral registers or rubrics, but also to how these connect to the ways in which individuals imagine new ways of being. The article brings to the fore the importance of intersubjectivity and shines light on the processes of imagining and aspiring, which are crucial for an understanding of the complex lives of young women who turn to practise Islam.

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Embodying Nationhood? Conceptions of British National Identity, Citizenship, and Gender in the ‘Veil Affair’

Cited by 120 publications

References 51 publications

Ways of Seeing: Sexism the Forgotten Prejudice?

Ways of Seeing: Sexism the Forgotten Prejudice?

Attitudes of Professional Muslim Women in Saudi Arabia regarding Wearing the Abaya

Imagining an Ideal Husband: Marriage as a Site of Aspiration among Pious Somali Women in London

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